The condition of illness is characterized by a shape that is not harmonious.

用金終木傳流血，用木終土疤腫疽。用水終火寒熱瘡，火金尫瘦或瘡痍。土水淋漓並腹急，五行相剋逐情推（此皆用起及傳終）。本命上神依類辨，如逢子亥腎衰羸（水腎木肚土脾金肺，各分主之）。

Determine the nature of the illness by matching the Five Phases of the Initiating Transmission and the Final Transmission: if the Initiating Transmission is Metal and the Final Transmission is Wood, it indicates bleeding; if the Initiating Transmission is Wood and the Final Transmission is Earth, it indicates sores and abscesses; if the Initiating Transmission is Water and the Final Transmission is Fire, it indicates cold-heat sores; if Fire and Metal are paired, it indicates emaciation or sores; if Earth and Water are paired, it indicates continuous discharge and pain in the abdomen. In general, follow the principle of mutual control among the Five Phases and examine each case accordingly (the above refers to the beginning of the Initiating Transmission and the end of the Final Transmission). Also, classify and identify based on the deities in the person's birth chart. For example, if encountering Zi or Hai (Water), it indicates weakness and emaciation of the kidneys (Water corresponds to the kidneys, Wood to the abdomen, Earth to the spleen, and Metal to the lungs, each corresponding to a specific organ).

支有氣憂頻嘔吐，干同虎類從淹遲（干與白虎比也）。元武體虛為水疾，天空下痢更何疑。金神乘白虎，必是肝經受病，可治肺而不可治肝。木神乘白虎，必是脾經受病，可治肝而不可治脾；水乘虎，心經痛病，可治腎不可治心；火神乘虎，肺經受病，治心不可治肺；土神乘虎，腎經受病，治脾不可治腎。已上五法，常為的確有驗。惟虎受克及空亡，不必治之。

The day branch has strength, indicating frequent vomiting. The day stem compared with the White Tiger, which is of the same type, suggests a prolonged and lingering illness (indicating the day stem and White Tiger are in harmony). If the Black Tortoise is weak, it indicates a disease related to water and dampness. If the Tian Kong appears, it indicates diarrhea, which is certain. When the metal spirit is combined with the White Tiger, the disease is in the liver meridian—because metal overcomes wood; treatment should focus on the lung (metal) rather than just the liver. When the wood spirit is combined with the White Tiger, the disease is in the spleen meridian; treatment should focus on the liver rather than the spleen. When the water spirit is combined with the White Tiger, the disease is in the heart meridian; treatment should focus on the kidney rather than the heart. When the fire spirit is combined with the White Tiger, the disease is in the lung meridian; treatment should focus on the heart rather than the lung. When the earth spirit is combined with the White Tiger, the disease is in the kidney meridian; treatment should focus on the spleen rather than the kidney. These five methods have traditionally proven effective. However, when the White Tiger is itself overcome or falls into Kongwang, these methods should not be applied.

占病太乙螣蛇主頭，二神俱是火，炎上，旺則喘嗽，衰則赤目，口舌生瘡，頭痛。又主咽喉之疾。元武登明，俱是水，潤下，旺主腹腎之疾，衰則水逆上，主頭目眼疾，重則心疼也。天空臨戌，俱土罡亦然，旺則肺肝腰疼，衰則骨腿痛。

When divining illness, each spirit general governs specific ailments: "Taiyi" (Si) and "Teng Snake" both belong to fire. Fire is yang and ascends, so when strong it causes coughing and shortness of breath, and when weak it leads to red eyes, mouth and tongue sores, and headaches, as well as throat diseases. "Yuanwu" and "Dengming" (Hai) both belong to water. Water is yin and descends, so when strong it causes abdominal and kidney diseases, and when weak it results in water rising upwards, causing head, eye, and eye diseases, and severe cases may involve pain in the heart and chest area. "Tiankong" is on Wu, belonging to earth, and "Tiangang" (Chen) is also earth: when strong it causes pain in the lungs, liver, and waist, and when weak it causes pain in the bones and limbs.

勾陳在天秤，旺則克水，多主噎塞之疔。白虎臨傳送，旺則血流之災，衰則皮膚瘡腫，筋骨傷折。青龍臨功曹，主肝明，旺則風疾，衰則損胃減食。太沖六合，胸膈疼。太陰從魁，主腸疼肺疾。天后在子，主男腎病。太常在未，酒食蟲疾，嘔逆氣滯。

Gou Chen is in the Tian Ping (Chou and Wei earth positions), when strong it overcomes water, often leading to obstruction diseases. White Tiger at Chuansong (Shen) when strong brings blood loss disasters, but when weak causes skin sores, muscle and bone injuries. Qing Long at Gongcao (Yin) indicates liver and gallbladder diseases, when strong causes wind disorders, but when weak damages the stomach and reduces appetite. Taichong (Mao) with Liu He indicates chest and diaphragm pain. Tai Yin with Congkui (You) indicates intestinal pain and lung diseases. Tian Hou at Zi indicates kidney disease in men. Tai Chang at Wei indicates injuries from alcohol and food, worms, and vomiting and stagnation of qi.

占病專視日干之食神，尤妙。行年乘之，乃名運糧神，忌空也。又觀干之祿何神，不可落空亡及作閉口，或受克，如占久病，必絕食而餓死。外有冬蛇掩目卦亦然。假如辛未日酉加寅，乃祿坐絕鄉，又作閉口。又名無祿卦，問病必凶。

Divination for illness should focus primarily on the Day Stem's "Food God" (食神), which is highly effective; when the year pillar is riding on the Food God, it is called "Grain God" (运粮神), and it is most忌 (to be) falling into Kongwang. Also, one should check where the Day Stem's "Wealth God" (禄神) is located: the Wealth God must not fall into Kongwang, must not form the "Closed Mouth" (闭口) pattern, and must not be overcome; if one divines a long-term illness and these conditions are violated, the patient will certainly starve to death. Additionally, the "Winter Snake Covering the Eyes" (冬蛇掩目) pattern is also similarly ominous. For example, on a Xinwei day with酉 (You) placed on寅 (Yin), the Wealth God is exactly in the绝 (绝乡) position, forming the "Closed Mouth" pattern, which is called the "No Wealth Hexagram" (无禄卦), and the prognosis for illness is certainly unfavorable.

天盤日之祿神，食作空亡，又坐克方，占病必絕食而亡。假如甲辰日寅加酉，夜又乘白虎，又返吟。乙巳日卯加申夜，又返吟；丁亥日午加亥夜；庚申日申加午晝；辛卯日酉加午夜；癸亥日子加未；又子加戌晝；亦謂之食神在禁方。又有祿神作閉口乘白虎者，假如乙未日卯加申，又返吟夜；其反吟卦乃剛干之祿受絕；丙戌戊子，巳為閉口；辛未日酉加戌夜；壬戌日亥為閉口祿。

On the Heaven Plate, if the Day Stem's禄神 and 食神 both fall into Kongwang and are seated in the position that克 them, the prediction for illness is certain death from starvation. For example, on Jiachen day, the寅 is placed on 酉, and the night divination also involves the White Tiger, forming a reverse repetition; on Yisi day, the卯 is placed on 申, and the night divination also forms a reverse repetition; on Dinghai day, the午 is placed on 亥, and the night divination is conducted; on Gengshen day, the申 is placed on 午, and the day divination is conducted; on Xinmao day, the酉 is placed on 午, and the night divination is conducted; on Guihai day, the子 is placed on 未, and also on 戌 during the day — all these are called "食神 in the forbidden direction." There are also cases where the禄神 is in a closed mouth position and also involves the White Tiger: for example, on Yiwei day, the卯 is placed on 申, and the night divination forms a reverse repetition, which is exactly when the禄 of the strong stem is cut off; on Bingxu and Wuzi days, the巳 is the closed mouth position; on Xinwei day, the酉 is placed on 戌 during the night; on Renxu day, the亥 is the closed mouth position for the禄.

外宜觀生氣死氣，尤驗。假如正月生氣在子，死氣在午，乃生氣剋死氣也。如在甲寅旬占之，乃生氣空亡，死氣實，占病可畏。如行年上神是亥水，尚可醫治。緣亥水能克午之死氣也。行年上神反生其死氣者，死如生氣與死氣不相剋者，占病雖無嫌，然難痊。如白虎乘日鬼作空亡，病必未瘥。

In addition, one should also consider 'Life Qi' and 'Death Qi', especially when they are accurate. For example, in the first lunar month, Life Qi is in Zi and Death Qi is in Wu, which indicates Life Qi overcoming Death Qi. If the divination is made during the Jiayin period, Life Qi falls into Kongwang while Death Qi is in a real position, which is ominous for illness. If the spirit on the year pillar is亥 water, it can be treated, because亥 water can overcome the Death Qi in Wu. However, if the spirit on the year pillar instead supports Death Qi, the patient will die. If Life Qi and Death Qi do not overcome each other, although the illness may not be serious, it is difficult to recover. If White Tiger rides on the daily ghost and falls into Kongwang, the illness will not improve quickly.

外有日干之墓乘白虎在六處者，如占病，必是積塊病，宜以破積藥治之。假如六乙日晝將順行，乃未乘白虎，內乙酉日未空亡無畏，或易療，非年深積爾。六辛日晝將順行，丑乘白虎，內辛酉日丑空亡，亦易治。外有六庚六辛日有白虎乘旬丁者，占病必重。以連疼痛之處，且如辛卯日亥加丑作中傳，晝占，乃亥乘白虎作旬丁神，必為頭疼，以致不救。

If the spirit of the Day Stem's burial is riding on the White Tiger and falls on the Day Stem, Day Branch, Three Transmissions, original destiny, and current age, the illness is certain to be a mass formation, and treatment should involve medicines to eliminate accumulation and break up masses. For example, on a day with the stem Yi, the Heavenly Generals are arranged in order during the day, and the White Tiger is on the position of Wei. On Yiyou day, Wei falls on Kongwang, which is not dangerous, or easier to treat, and not a long-standing chronic illness. On a day with the stem Xin, the Heavenly Generals are arranged in order during the day, and the White Tiger is on the position of Chou. On Xinmao day, Chou falls on Kongwang, which is also easier to treat. Furthermore, on days with the stems Geng and Xin, if the White Tiger is riding on the 'Tens' (Xun Ding), the illness is certain to be severe. One should also examine the location of the pain. For example, on Xinmao day, the position of Hai is added to Chou and forms the Middle Transmission, and the White Tiger is on Hai, which also serves as the Tens (Xun Ding) spirit. This indicates a headache, which is so severe that it is incurable.

餘有丁虎乘類而言之。丑為脾疼，或腹疼；卯手疼，或目疼；戌足疼；巳齒疼，或咽喉疼；未胃疼，或積瘕；酉小腹疼；亥臨戌亥子丑寅卯為足，亥臨辰巳午未申為腎；餘逐類言之。如日鬼臨在六處，不乘白虎，但擬其鬼，亦為病症。假如火為鬼，便言肺病。水為鬼，便言心病。金為鬼，便言肝疾。土為鬼，便言腎病。木為鬼，是脾病。如鬼受克及空亡，不必療，亦愈。

The remaining days of the ten-day cycle and the earthly branches ruled by the White Tiger are classified as follows: Chou indicates spleen or abdominal pain, Mao indicates hand or eye pain, Xu indicates foot pain, Si indicates tooth or throat pain, Wei indicates stomach or abdominal masses, You indicates lower abdominal pain; when Hai is present over Xu, Hai, Zi, Chou, Yin, Mao, it indicates foot disease, and when Hai is present over Chen, Si, Wu, Wei, Shen, it indicates kidney disease; other cases are classified similarly. If the day's ghost is located in those six places but not accompanied by the White Tiger, one should still determine the illness based on the Five Phases of that ghost: fire indicates lung disease, water indicates heart disease, metal indicates liver disease, earth indicates kidney disease, and wood indicates spleen disease. If the ghost is weakened or falls into Kongwang, the illness will heal on its own without treatment.

如蒿矢卦，亦宜言有疼痛處。金加火上，主筋骨痛，惟庚日申酉加巳午尤的。速茹卦作日之財，占病必因傷食而得。如命年上神能制其財神，尚有醫療。卯加申，戌加卯，占病必手足不舉，或有傷。占病見太陰、六合、青龍，為殮日。

If the divination result is "Hao Shi" lesson, it should also indicate a place of pain: metal on top of fire indicates pain in the bones and joints, especially on the day of Geng with Shen or You added to Si or Wu. If the divination result is "Su Ru" lesson and it is the day's wealth, then the illness is caused by food injury; if the god in the person's birth year and current year can control this wealth god, there is still a chance of treatment. If Mao is added to Shen or Xu is added to Mao, the illness indicates inability to move hands and feet or external injury. Seeing "Tai Yin", "Liu He", and "Qing Long" in the divination indicates the day of encoffining.

外有六合加申臨卯，謂之尸入棺。緣申本身也，於三月之內，乃是死氣，身即尸也。且上有六合，下有卯木，是棺也。尸入棺，占病必死，尤宜詳其類神言之。或申加卯木乘六合，於九月占之，占病在床而未愈。緣申是生氣，卯為木、床。癸卯日占父母長上病，死尤急。緣父母爻入棺故也。已上皆三占，尤驗。

There is also the case where "Liu He" is placed on Shen and falls on Mao, called "corpse in the coffin": Shen originally represents the human body, and during the third month, Shen is considered dead qi, so the body becomes a corpse; above it is Liu He (Liu He being the coffin lid), and below is Mao wood (wood representing the coffin), hence called "corpse in the coffin." If this is used to divinate illness, it indicates certain death, and one should also examine the related spirits for a precise judgment. Conversely, if Shen is placed on Mao wood with Liu He, and the divination is done in the ninth month, it indicates the person is sick in bed but not yet recovered—because in the ninth month, Shen is considered life qi, and Mao wood here represents the bed. If this is divined on a Guimao day concerning the illness of parents or elders, death is particularly urgent, because the parents' spirits have entered the coffin. All these should be considered together with the three aspects, and they are particularly accurate.

六合名六片板，外有申加巳，名白虎入喪車，發用為的。占病可畏。如庚日或申日為本命，返吟課占病必死，緣人入鬼門。又忌收魂神，乃戊日辰為元武是也。夜順旦逆有之，於十一月占之，緣辰為死氣，尤的。

"Liu He" is also called "Liu Pian Ban," which refers to the six pieces of a coffin. There is also a situation where the branch Shen is added to the branch Si, called "Bai Hu Ru Sang Che," which is considered the most accurate for initiating the divination. When predicting illness, this is particularly ominous. If the divination is cast on a day with the stem Geng or if the person's destiny is associated with Shen, and they receive a reverse lesson, it indicates certain death, as the person has entered the gate of ghosts. It is also forbidden to encounter "Shou Hun Shen," which refers to the pattern where the stem Wu is on the day branch with the trigram Yuan Wu. This appears when divining at night with a forward arrangement or in the morning with a reverse arrangement. If the divination is done in the eleventh month, since the day branch Chen coincides with death qi, the prediction is especially accurate.

亦忌浴盆有水，浴盆殺，春辰順季位，其上忌乘亥子水。如天盤是浴盆，忌乘天后玄武，如占小兒病，死尤忌。緣亥為孩，子為子息。元武天后即亥子。巳午加亥子，寒熱患目，或剋日，主癆病。干支反吟，必主癜

The "Bathing Pot Evil" is most feared when there is water on it. The Bathing Pot Evil begins in the辰 (Chen) of spring and proceeds according to the four seasons. It is most inauspicious if亥 (Hai) or子 (Zi) water is placed upon it. If the Heaven Plate falls on the Bathing Pot Evil, it is feared that it should be occupied by the Heavenly Empress or the Black Tortoise. This pattern is especially dangerous for predicting illness in children, as it indicates death—since亥 represents children and子 represents offspring, and the Heavenly Empress and Black Tortoise correspond exactly to these two deities. If巳 (Si) or午 (Wu) are placed over亥 or子, it indicates alternating chills and fever and eye problems. If these also overcome the day stem, it indicates consumption. If the day stem and day branch form a reverse repetition, it certainly indicates a skin disease.

餘有癸酉、癸丑、癸亥日，並支上未，作太常為用，夜將有之；壬戌、壬寅、知子日，並支上未，亦作太常為用，夜貴有之。以上六日例，因未為太常克干居於宅上，或為發用，如占病必因喜事，及飲宴，或往親戚家帶病而歸；或是大官占之，必因赴宴得病，餘占皆因前事而致不豫。

There are also the three days of Guiyou, Guichou, and Guihai, on which the day branch is Wei and the transmission begins with Tai Chang, appearing at night during the deployment of the army. The three days of Renxu, RENYIN, and Renzi (originally written as 'knowing the son'), on which the day branch is also Wei and the transmission begins with Tai Chang, appear during the night with the nobleman. In the examples of these six days, all cases are due to Tai Chang sitting on Wei, overcoming the day stem and occupying the dwelling position, or serving as the initiating transmission. When predicting illness, it indicates the person became ill due to joyous events, due to drinking and feasting, or after visiting relatives and returning home ill. If a high official is involved, it indicates illness caused by attending a banquet. For others, they also become unwell due to these previous reasons.

內有壬子、癸丑二日，帶旬丁在，必往妻家得病，極驗，惟宜占人年命上有卯木為救。如乘寅木，必有神擬，尤宜命法官治之，倘稍緩，寅木反被未墓，難救矣。外有白虎乘病符克干，尤可畏。或年命上乘血支、血忌者，必是血症，或女命占病，又帶月厭，作血支血發明獎，必病血崩，或墮胎，甚驗。

On the days of Renzi and Guichou, if they are accompanied by the "Tensn" (旬丁), the illness must have been contracted while visiting the wife's family, and this is highly accurate; only if the person's birth year stem has the卯wood (Mao wood) can it be relieved. If it is accompanied by寅wood (Yin wood), there will certainly be interference from malevolent spirits, and it is best to consult a priest for a ritual to remove the evil; if delayed, the寅wood will be taken by the墓 of 未earth (Wei earth), making it difficult to save. Additionally, the White Tiger (Baihu) multiplying with the "Bingfu" (Bingfu) to attack the day stem is especially dangerous. If the person's birth year stem is accompanied by "Xuezhi" (Blood Branch) and "Xueji" (Blood Taboo), it will definitely be a blood condition; if a woman is divining illness and also has "Yeyan" (Month Aversion) along with "Xuezhi" and "Xueji", she will surely suffer from blood discharge or miscarriage, which is highly accurate.

日辰月建同前之，此是天醫對地醫。今日支神同克虎，當知減退必無疑。醫神木土宜丸藥，水即須湯火灸之。金為針砭看其類，勿用魁罡下喚師。

The pairing of the day stem and day branch with the month builder is the same as before, which corresponds to "Tianyi" and "Di yi." When the deity of the day branch and it together overcome the "White Tiger," the illness will certainly subside, without doubt. If the deity of Tianyi belongs to wood or earth, it is suitable to take pills; if it belongs to water, it is necessary to use decoctions; if it belongs to fire, moxibustion is appropriate; if it belongs to metal, acupuncture is suitable, each according to its category. One must not go to the places where "Hekui" and "Tiangang" are located to seek a physician.

制鬼之位是良醫。巳午作虎鬼，不宜灸；申酉作虎鬼，不宜針。假令乙丑日酉加干，乃日之鬼，卻賴支上有午火克其酉金。此午火便是良醫，或是本家親人能醫，或得家堂神位保護。其餘可逐類而言之。

The one who can subdue the ghost of illness is the good physician. When the ghost of White Tiger appears in the hour of Si or Wu, moxibustion should not be used. When the ghost of White Tiger appears in the hour of Shen or You, acupuncture should not be used. For example, on the day of Yichou, if You is placed above the day stem, You metal is exactly the ghost of Yi wood. Fortunately, there is Wu fire on the day branch which can overcome You metal; this Wu fire is the good physician. It could also be that a family member is able to treat it, or that the family shrine god is secretly protecting. The rest can be inferred in the same way.

又假令甲戌日干上酉，雖日鬼，標是空亡，不足畏。兼支上巳火坐於墓上，亦不能為救，似此一例求醫，其醫言病甚明，其如庸醫，不能治療。其餘救神，不在支上，而臨三傳及年命，亦可為救。且如制鬼之神加亥子，宜服湯藥；加寅卯，並四土，上宜服丸藥；加巳午上，宜灸；加申酉上宜針砭。

For example, on a Jiaxu day, the day stem is You, which is considered a ghostly element, but it falls on Kongwang, so it is not something to be feared. Moreover, the day branch has Si fire sitting on its tomb, which cannot provide any protective power. In such a case, if someone seeks medical treatment, the doctor may explain the illness clearly, but he is just an ordinary doctor who cannot cure it. Other saving deities, even if they are not on the day branch but appear in the three transmissions or on the person's own birth year and destiny, can still provide help. For instance, if the deity that controls the ghostly element is located on Hai or Zi, it is suitable to take decoctions; if it is on Yin, Mao, or the four earth branches (Chen, Si, Chou, Wei), it is suitable to take pills; if it is on Si or Wu, moxibustion is appropriate; if it is on Shen or You, acupuncture is suitable.

醫神所生為瘥期，所克為凶期，乃天地醫也。天醫作虎鬼，不宜醫。攻治庸良審二醫，男以辰加行年，於天上功曹下尋醫；女以日加行年，於天上傳送下尋醫。須於所值之處視其神將，吉者方可用之。

The day when the heavenly physician is born is the day of recovery, and the day when the heavenly physician is overcome is the day of danger. This is how the heavenly physician and earthly physician are used. If the heavenly physician turns into the ghost of the white tiger, it is not suitable to seek medical treatment. One should examine the skill of the doctor: for a man, add his day branch to his age and look for a doctor under the heaven plate "Gongcao" (寅); for a woman, add her day stem to her age and look for a doctor under the heaven plate "Chuansong" (申). One should check the spirits at that position; only if they are auspicious can the doctor be invited.

天醫日，正月卯二亥三丑四未五巳，經此五神挨月臨之。訣曰：天醫正卯二豬臨，三月隨牛四未尋，五巳六卯七成亥，八牛九羊十巳真，十一卯再來尋卯，十二亥上作醫人。

The method for determining the day of "Tianyi" is as follows: in the first month, it is in Mao; in the second month, in Hai; in the third month, in Chou; in the fourth month, in Wei; in the fifth month, in Si. These five earthly branches rotate through the months. The mnemonic says: Tianyi is in Mao in the first month, in Hai in the second month (Pig), in Chou in the third month (Ox), in Wei in the fourth month, in Si in the fifth month. In the sixth month, it returns to Mao, in the seventh month to Hai, in the eighth month to Chou, in the ninth month to Wei (Goat), in the tenth month to Si, in the eleventh month back to Mao, and in the twelfth month, seek the person for healing in Hai.

傳中有虎傷本日，看是何神作禍殃。木主絞刑修造祟，金為傷鬼佛神堂。火併五道城隍灶，水則河神測北方。土犯宅神須祭祀，螣蛇朱雀道中亡。虎為兵役勾陳吏，天后女姑為怪詳。貴人神廟並先祖，親化只緣因太常。

In the Three Transmissions, if "White Tiger" is found to injure and overcome the current day, one should look into which spirit is causing trouble. Wood represents the ghost of someone who committed suicide by hanging and the spirits offended during construction and foundation breaking; Metal represents ghosts of those killed by weapons and the spirits of temples and monasteries; Fire represents the Five Path Gods, city gods, and kitchen gods; Water represents the river god, who resides in the north; Earth represents an offense to the household spirit, which requires worship. Seeing "Teng Snake" and "Vermilion Bird" indicates ghosts of those who died on the road; seeing "White Tiger" indicates ghosts of soldiers who died in battle; seeing "Gou Chen" indicates ghosts of officials; seeing "Heavenly Empress" indicates a female elder relative causing trouble; seeing "Nobleman" indicates the spirit of a temple and ancestors; if it is the apparition of a deceased close relative, it is due to "Tai Chang."

傳中逢見鬼長生（己巳用木，傳是金是），婆神五道祟分明。沐浴河官水神禍，凶帶宜修功德神。臨官論訟因留願，帝旺家先土地並。衰為木下山林鬼，病即須酬小墓靈。死墓先亡公伯禍，絕為流浪客傷冤。胎因產死養神廟，此法推詳課復精。

In the three transmissions, if a ghostly element falls on the 'growth' (长生), it indicates interference by the goddess Po and the five-way gods, which is clear and certain. If the ghostly element falls on 'bathing' (沐浴), it signifies a calamity from the river official water god; one should perform good deeds to appease it. If it falls on 'officialdom' (临官), there will be legal disputes and verbal conflicts, due to unfulfilled vows. If it falls on 'prosperity' (帝旺), it is the ancestral spirits and the local land god causing trouble. If it falls on 'decline' (衰), it is the ghost of a tree or forest. If it falls on 'illness' (病), one must offer sacrifices to the spirits in small graves. If it falls on 'death' (死) or 'burial' (墓), it is the spirits of deceased uncles, cousins, or grandparents causing trouble. If it falls on 'extinction' (绝), it is the spirit of a homeless person who died in sorrow. If it falls on 'womb' (胎), it is due to a stillbirth. If it falls on 'nurturing' (养), then one should consult the temple. By using this method to analyze, the divination becomes more precise.

醫療如何是瘥期，行年之上有何神。天乙所居乘旺相，傷干鬼虎不成迍。假令白虎傷其日，天乙宜臨日與辰。虎落空亡或有德，與日相生不損人。干日作期為退限，還如戊己瘥庚辛。

After treatment, when will the illness be cured? It depends on what deity is in the year pillar. If the "Heavenly Nobleman" is in a prosperous and strong position, even if there are ghosts that harm the day stem and the White Tiger, they will not cause disaster. For example, if the White Tiger harms the day stem, the Heavenly Nobleman must be present in the day stem and day branch to rescue. If the White Tiger falls into Kongwang or is accompanied by a virtuous deity and is mutually generated with the day stem, it will not harm the person. To determine the time of recovery, use the day stem: for example, if the illness occurs on a Wu or Ji day, it will recover on a Geng or Xin day.

占盜先尋玄武臨，所臨之地賊潛身。剋日之鬼乘玄武，此賊強梁盜劫真。如臨旺相強人眾，若遇休囚少許人，陽星照武宜擒盜，勾陳當道賊寒心。更得福神臨發用，賊縱飛騰難駕云，倘乘生合防窩頓，若值刑沖必露形。

To predict the location of thieves, first find where "Xuan Wu" is located. The place where Xuan Wu is situated is where the thieves hide. If the ghost that overcomes the day stem is riding on Xuan Wu, then these thieves are truly dangerous robbers. If Xuan Wu is in a prosperous and strong position, it indicates there are many thieves; if it is in a weak and confined position, then there are fewer people involved. If the sun (month general) shines upon Xuan Wu, it is favorable for capturing the thieves. If "Gou Chen" is blocking the way, the thieves will be afraid. If the blessing god is present in the initiating transmission, even if the thieves are agile, they cannot fly away on clouds. If Xuan Wu is riding on a god that mutually generates or harmonizes with it, be cautious of someone hiding or disposing of stolen goods. If there is punishment and clash, the thieves will surely reveal themselves.

或作空亡逢救解，知是偷兒未必真。吉曜並臨多庇護，陰神沖剋定遭擒。天馬加臨賊逃遁，武乘死氣喪殘生。要知何日能擒獲，須待狼星（即盜星）疾入墓辰（乃玄武墓絕之日也）。

The Black Tortoise falling into Kongwang and encountering a rescue indicates that the thief may not be a real thief. If auspicious stars are present, there are many thieves who are protected by others; if aYin Spirit clashes with it, the thief will certainly be caught. The Heavenly Horse appearing indicates that the thief has already fled far away; the Black Tortoise riding on Death Qi means the thief will die. To know which day the thief can be caught, one must wait for the Wolf Star (which is the盗星) to quickly enter its墓, which is the day when the Black Tortoise reaches its墓绝.

更占所盜財和物，須看財神不落空。若坐三傳或發用，定教原物返囊中。物取類神無克害，旺相生扶捕獻功。金銀財寶憑傳送，衣資綢緞太常同。經書文具推朱雀，玩器舟車視太沖。要知贓物追還數，賊人夥伴分後先（贓物占盜秋仍分先後）。

When divining about stolen property, one must check whether the wealth god is not in the empty position. If the wealth god is located within the three transmissions or is the initiating transmission, the original items will certainly be recovered. To determine the type of stolen item, one should refer to its corresponding spiritual entity. As long as this entity is not harmed and is prosperous and strong, with support and generation, the thief can be captured and the stolen goods recovered. For gold and silver, refer to 'Chuansong' (Shen); for clothes and silk, refer to 'Tai Chang'; for books and writing tools, refer to 'Zhu Que'; for ornaments and vehicles, refer to 'Taichong' (Mao). To know how much stolen property can be recovered and how many thieves there are, one should analyze the order of arrival (the stolen goods and the thieves are still determined by their order of appearance).

地盤但有元武立，上下相乘總若干（子午九，丑未八之類。上下相乘，即知裡數）。復視亡神天目星，賊立其下莫教驚。亡神旬內居其乙，還如甲戌在登明（甲子旬在乙丑下，甲戌旬在乙亥下，餘仿此）。

On the Earth Plate, wherever the Black Tortoise is positioned, multiply the numbers corresponding to the upper and lower deities. The pairs are: Zi and Wu correspond to nine, Chou and Wei correspond to eight, and so on. The product of this multiplication gives the distance in units. Then observe the positions of Wangshen and Tianmuxing; the thief is located beneath them, without any need for suspicion. If Wangshen is in the position of Yi within the current ten-day period, for example, in the Jiaxu period it is located beneath Dengming (Hai). In the Jiazi period, it is beneath Yichou; in the Jiaxu period, beneath Yihai, and so on.

天目春氐夏居柳，秋奎冬女下藏形（天目所為盜賊之處）。干若來傷支上將，莫問偷人何處停。支上陰神傷日下（第四課剋日上之神），尋完追搜保實成。太陰龍合來加日（此三傳加日辰，難捉），捕捉應言登遠程。

The star Tian Mu is in the mansion of Di Xiu in spring, in the mansion of Liu Xiu in summer, in the mansion of Kui Xiu in autumn, and in the mansion of Nu Xiu in winter. The thief is hidden beneath it (the location indicated by Tian Mu is where the thief is). If the day stem harms or overcomes the heavenly general on the day branch, there is no need to inquire further about where the thief is. If the yin spirit on the day branch harms or overcomes the day stem (meaning the fourth lesson overcomes the spirit on the day stem), pursuing the search will surely lead to the truth. If the stars Tai Yin, Qing Long, and Liu He are added upon the day stem (meaning these three generals are placed on the day stem and day branch), the thief will be difficult to capture, and pursuing him may require a long journey.

三九元武見螣蛇，即是囚徒喪禍家。十二支神皆有例，以例推之無有差（見朱雀在吏家，見六合在貴人婦女親戚家，見勾陳在將家，見元武吏家，見太常長者家及鄰家，見青龍在長者或寺觀，見天后主婦女貴人家，見貴人太常在出入宮禁、權將家，見白虎在喪家、寡婦家，見天空在奴婢人家）。旺相相生永不得，休囚欲走被人拿。

In March and September, if the Teng Snake appears on the Black Tortoise, the thief is hiding in the home of a prisoner or someone experiencing misfortune. Each of the twelve earthly branches has its own established pattern, and following these patterns will not lead to error (for example, the Vermilion Bird appears in the home of officials, the Liu He in the home of the nobleman, women, or relatives, the Gou Chen in the home of a military officer, the Black Tortoise in the home of a clerk, the Tai Chang in the home of an elder or neighbor, the Azure Dragon in the home of an elder or in temples and shrines, the Heavenly Empress in the home of women or nobles, and the Nobleman and Tai Chang in the home of powerful officials who have access to the palace. The White Tiger appears in the home of a mourning family or a widow, and the Tian Kong appears in the home of servants). If the Black Tortoise is prosperous and strong and is in mutual generation with the day, stolen property will never be recovered. However, if the Black Tortoise is weak and confined, the thief will attempt to flee but will be caught instead.

此人在處好非求，而我亡財疑爾偷。且將太乙加季上，其次便看生月頭。虛星立子為真盜，參宿加臨莫陷尤。用神到此亦云是，無此何須結怨仇？欲知失物何人取，陽是男人陰是女。克之與少看日辰，旺相休囚相類舉（元武有氣，少；無氣，老）。其物貴賤若何知，此則專心尋武時。吉神並者豪家子，凶神臨者是貧兒。

This person has always liked to stir up trouble. Now that I have lost property, I suspect it is you who took it. The method of divination involves placing Taiyi (Si) on the four seasonal branches. Then, we look at the branch of the month in which the person was born. If the mansion of Emptiness is positioned at the Zi position, then it is the true thief. If the mansion of Three Stars is added, then do not wrongly accuse the innocent. The initiating transmission also falls here, so it can be said to be this person. Without these signs, why should we create enmity with others? To know who took the lost property: if it is yang, it is a man; if it is yin, it is a woman. As for age, look at the relationship between the day stem and day branch, and classify according to prosperity, strength, weakness, and confinement. If the Black Tortoise has energy, it indicates youth; if it has no energy, it indicates old age. To know the social status of this person, focus on where the Black Tortoise is positioned. If it is with auspicious deities, it is a member of a noble family; if it is with malevolent deities, it is a poor person.

一家之內十人居，一人失物九人籲。未知失者豈無準，欲占先以將加時。若有人年元武下，此人行盜定無疑。太陽照武宜擒賊。玄武坐於太陽月將之上，占賊必敗。緣賊人喜夜，可以隱形，豈宜被太陽之光照耀？以致賊形現露。惟畏占時在夜，賊反隱也。尤宜逐季推尋日出日入之時，尤誰。

In a family of ten people, if one person loses something, the other nine are all suspected. How can we determine who the real thief is without a standard? The method of divination begins by using the Month General (月将) combined with the hour to set up the chart. The person whose year pillar falls under the Black Tortoise (元武) is the thief. It is said that "the sun illuminates the Black Tortoise, which is favorable for capturing the thief." If the Black Tortoise is seated above the Sun and the Month General, the thief will certainly be exposed. Because thieves prefer darkness to hide and remain unseen, how can they withstand the illumination of the sun? Once exposed, their actions become evident. However, if the time of divination is during the night, the thief may remain hidden. One should also calculate the times of sunrise and sunset according to the seasons for greater accuracy.

假如壬申日寅將申時，乃返吟卦，且支上乘寅木，乃是日之盜氣。上乘元武，必是家中人作盜，後必敗露，因月將照破元武也。又假令辛亥日亥將戌時，干上亥是日之賊神，又乘玄武，初傳又是日之墓神，中末寅卯為日財，又是勾蛇，雖是太陽照武，戌時太陽己歸地下，其賊難獲，此例極多，餘仿此。

For example, on a Renshen day with a寅 (Tiger) general at the申 (Monkey) hour, it is a reverse transmission. The day branch has a寅 wood, which is the day's stolen energy. On top of that, it is occupied by Gou Chen, which certainly indicates that a family member is stealing. Eventually, the theft will be exposed, because the month general (sun) breaks through Gou Chen. Another example is on a Xinhai day with a亥 (Dog) general at the戌 (Dog) hour. The day stem's亥 is the day's thief god, and it is occupied by Black Tortoise. The first transmission is also the day'sTomb Spirit (grave god). The middle and final transmissions are寅 and卯, which are the day's wealth divination elements, and they are occupied by Gou Chen and Teng Snake. Although it is also a case of sun breaking through Black Tortoise, the sun has already set below the ground at戌 hour, so the thief is difficult to catch. There are many such examples, and others can be inferred in the same way.

又有元武雖不臨太陽之上，如加於卯辰巳午未申天盤上者，尚可捕捉；或元武臨天馬六丁，更臨酉戌亥子丑寅之上，其賊終不敗露。或陽年日辰上有日鬼在，尤賊人之類。如鬼之本家上乘太陽者，占盜立獲。

There is also the case where the Black Tortoise does not appear on the position of the Sun, but if it is placed on the Heaven Plate positions of卯, 辰, 巳, 午, 未, or 申, it can still catch the thief. If the Black Tortoise is on the Heavenly Horse or the旬丁, and is placed on the positions of酉, 戌, 亥, 子, 丑, or 寅, the thief will not be discovered. If it is a yang year and there is a day ghost on the day stem and day branch, that is also considered a thief. If the ghost's original position is occupied by the Sun and the Month General, the thief can be caught immediately.

如占失財，其財坐長生之上者，財終不致失。或所失物類，其物坐長生之上，亦不失。又如戊寅日辰將申時，上乘元武，乃名太陽照武。又乙未日酉將申時在初傳，乙巳在末傳，六己日並酉將申時；又六己日卯將申時，六癸日寅將申時，六乙日酉將申時，乃臨年者也。

If you divinate about losing property, and the wealth hexagram is sitting on the position of growth, then the wealth will not be lost; or if the hexagram representing the type of the lost item is sitting on the position of growth, it will also not be lost. For example, on a day with the stem Wuyin and the hour of Shen, if the upper hexagram is the Black Tortoise, this is called "the sun illuminating the Black Tortoise." On a day with the stem Yiwei and the hour of Shen, the Black Tortoise is in the first transmission; on a day with the stem Yisi and the hour of Shen, the Black Tortoise is in the final transmission. On the sixth day with the stem Ji, when the hour is Shen and the hour stem is You, the Black Tortoise is also in the row of the year. Additionally, on the sixth day with the stem Ji and the hour is Shen with the hour stem is Mao, on the sixth day with the stem Gui and the hour is Shen with the hour stem is Yin, and on the sixth day with the stem Yi and the hour is Shen with the hour stem is You, these are all examples where the Black Tortoise is in the row of the year.

外有天網四張卦，占賊必獲，用起並時，用剋日干是也。臨破網卦，占賊難獲，有神克其初用者是也。外有用神作賊者例，因元武所臨之神，有神作六合者是也。假令元武加子臨丑，子與丑合，為兩人也。

There is also the 'Four Nets of Heaven' divination lesson, which indicates that a thief will certainly be captured: this is when the initiating transmission and the time of divination are combined, and the initiating transmission also overcomes the day stem. If the 'Broken Net' lesson appears, the thief will be difficult to capture: this is when a deity restrains the initiating transmission. There are also examples of using the initiating transmission deity to determine the thief: look at the deity associated with the Black Tortoise. If another deity forms aLiu He with it, they are accomplices. For example, if the Black Tortoise is on the Chou position and the deity is Zi, since Zi and Chou form aLiu He, it indicates two people.

外有捉賊不如趕賊者例。假如甲日占，以申為賊，不可便以丙火去克，雖去其鬼賊，亦竊其甲干，猶有所費。不如以壬水竊其申金，反生其甲干之木矣。又游都之下，捉賊必獲。甲己日用丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日加申。元武加丁主失脫。

There is another example, "catching the thief is not as good as driving away the thief." For instance, if the day is Jia wood, and the thief is Shen metal, one should not use Bing fire to overcome it: although this removes the ghost thief, the Bing fire will drain the Jia wood, causing self loss; it is better to use Ren water to release the Shen metal, which in turn can generate and support the Jia wood. Also, when catching a thief under "You Du," the thief will be captured: on Jia and Ji days, use Chou; on Yi and Geng days, use Zi; on Bing and Xin days, use Yin; on Ding and Ren days, use Si; on Wu and Gui days, use Shen. If Yuan Wu is placed on top of "Xun Ding," it indicates loss, theft, and financial loss.

思望行人久不歸，須憑類神以推之。類神，如占奴視天空、河魁；占婢視太陰、從魁；占僧視傳送、太沖；占道視功曹、青龍；占婦女視二后；占六親視我生、生我、克我、我克之類。

Those who long for travelers who have not returned should rely on the "class of deities" to calculate. The so-called class of deities: to divinate about servants, look at "Tian Kong" and "Hekui" (Xu); to divinate about female servants, look at "Tai Yin" and "Congkui" (You); to divinate about monks, look at "Chuansong" (Shen) and "Taichong" (Mao); to divinate about Taoists, look at "Gongcao" (Yin) and "Qinglong"; to divinate about women, look at the two empresses "Tianhou" and "Shenhou"; to divinate about the Six Relations, look at the relationships of what I generate, what generates me, what controls me, and what I control.

日月二門為發限，陰陽二至算來期。類神臨二至上立到（子午為二至也）。東並南起酉為速，西將北轉卯非遲。假令行者身居戌，天魁臨亥綻裝衣。何名斗道應相念，轉在東方寅卯維。午上功曹申相見，大吉當午巳合歸。

Using the day gate and month gate as the starting point, calculate the return time based on the arrival of Yin and Yang. When the class spirit arrives at the position of the two extremes, the person will immediately arrive (Zi and Wu are the two extremes). If the traveler is in the east or south, starting from the You position is quick; if in the west or north, arriving at the Mao position is not too late. For example, if the traveler's own branch is Xu, and the Heaven Plate Hekui (Xu) is on Hai, he will be preparing to leave. What is "the path of the Dipper corresponds"? It means arriving at the east's Yin and Mao positions. If "Gongcao" (Yin) appears on Wu and Shen meet, or "Daji" (Chou) is on Wu and Si, it indicates that he should return.

假令占奴僕視天魁，若魁加亥，其人必動，有歸意。如加寅卯，其人已在路臨限，午上為至期。戌若加寅午上，是功曹，其人甲乙寅卯日到。戌若加卯午上，是大吉，其人戊己日歸。戌若加午，其人當今日回，乃日臨限至。

For example, when divining about a servant, we look at Hekui (Xu). If Hekui is placed on Hai, this person has already risen and is intending to return; if Hekui is placed on Yin or Mao, the person is on the way and nearing the deadline, and reaching Wu indicates the time of return. If Xu is placed on Yin and Wu is Gongcao (Yin), the person will return on Jia or Yi day or on Yin or Mao day; if Xu is placed on Mao and Wu is Daji (Chou), the person will return on Wu or Ji day; if Xu is directly placed on Wu, the person will return on the same day, as the day branch coincides with the deadline position.

又取用神三合至，子午干上相配之。應來必至日前立，前四上神看是誰。若所占類神並不臨限至，難定歸期。卻取用神三合，子午二至上，看有無決之。假令占文書，看朱雀乘寅加戌卦，乃寅午戌之臨午上，用神朱雀，寅與戌合，為三合臨至，當戊己日到也。若類神不臨限至，又不臨三合，歸期亦難定。卻看支前四位。假令正月甲子日占得卯時課，登明臨卯，乃支前四課神，其人在路。功曹加午在至，當甲乙寅卯日歸也，餘仿此。

The method of determining the arrival time can also involve the Triple Harmony of the Initiating Transmission God. It is necessary to match the Zi and Wu (the two solstices) with the Day Stem. If the return is to be accurate, the position must first be established at the position before the day. Then, look at the fourth position forward from the Day Branch to determine what god is there. If the relevant god is not present at the limit position, the return date is difficult to determine. In such cases, use the Triple Harmony of the Initiating Transmission God to see if it has a place on the Zi or Wu solstices to decide. For example, if divining about documents, looking at the lesson where the Vermilion Bird is on寅 and added to戌: the combination of寅, 午, 戌 forms a Triple Harmony, with the Triple Harmony present on午. The Initiating Transmission God is the Vermilion Bird, and since寅 and戌 are in Triple Harmony, it indicates the arrival on戊 or己 days. If the relevant god is neither at the limit position nor in Triple Harmony, the return date is still difficult to determine, so look at the fourth position forward from the Day Branch. For example, if on the first day of the first month, the lesson is at卯 time, and Dengming (Hai) is on卯, which is the fourth position forward from the Day Branch, the person is already on the way. Another example is when Gongcao (寅) is on午, which is the position of the two solstices, indicating the return on甲 or乙 days or寅 or卯 days. The rest can be inferred in the same way.

或不知方千里外，即視行年限度推。占人遠在千里，即看其人行年臨處。若臨卯酉限度，其人在路。若臨子午二至之上，其人即到門也。

If the person's location is unknown and they are far away, one should look at the limit of their age year. When divining about someone far away, observe the limit where their age year falls: if it falls on the limits of卯 or酉, the person is still on the way; if it falls on the limits of子 or午, the person is about to arrive at the door.

又辨其人詳物色，神將為名皆可知。太常衣服糧兼父，六合媒人孫與兒。青龍朋友銀夫婿，天后神后是妻姬（天后妻，神后姬）。太乙太陰兄弟位，勾陳兵吏申毛皮。天空酉戌雞奴婢，白虎病人喪柩悲。元武陰私奸盜者，朱禽官吏辨徵追。

One can also determine the color of the object a person is carrying and the kind of people they meet by the names of the Heavenly Generals: "Tai Chang" governs clothing and food, and also the father's side; "Liu He" governs matchmakers and children; "Qing Long" governs friends, money, and the husband; "Tian Hou" and "Shen Hou" govern wives and concubines (Tian Hou is the wife, Shen Hou is the concubine); "Tai Yi" and "Tai Yin" govern brothers; "Gou Chen" governs soldiers and officials, and also the color of fur; "Tian Kong" and the branches You and Xu govern chickens and servants; "Bai Hu" governs the sick and mourning; "Yuan Wu" governs secret and criminal people; and "Zhu Que" governs officials and military campaigns and pursuits.

功曹狸豹兼羽士，傳送刀兵僧與醫。太沖驢兔船車木，勝光獐鹿馬兼麋。小吉雁鷹羊酒等，登明書易豕熊羆。此類悉皆求限至，課中逢類到無疑。

"The Gongcao (Yin) governs cats, leopards, and Taoist priests; the Chuansong (Shen) governs weapons, monks, and doctors; the Taichong (Mao) governs donkeys, rabbits, ships, vehicles, and wooden objects; the Shengguang (Wu) governs deer, sika deer, horses, and wild boars; the Xiaoji (Wei) governs geese, hawks, sheep, and food and drink; the Dengming (Hai) governs books, divination, and pigs, black bears, and brown bears. These class deities must be checked to see if they have reached their limit positions. When these class deities appear in the lesson, it indicates that the person has arrived."